‘Cherubim and Seraphim’ in context of Igbo, Hebrew, Assyrian, and Kemit, u sing El Roi ( God of light)

Part I

It is common sense to indicate that the Dead Sea Scrolls (4Q405) – discovered among the Bedouins of desert frontiers of Egypt in 1947, containing several pastiche of Book of Isaiah 6; 1-5 – and the Book of Enoch (61;10, 71;7) mentioned that the Seraphs never stopped praising God. The eternal adoration of God by Seraph is also found in Revelation. These passages were also confirmed in the book of Revelations 4; 7 to be the routine of a certain other types God’s angel who praise Him night and day. And this type of Winged Sphinx, or angels with faces of lions and bulls, etc, are called Cherubs. We begin here by citing Isaiah 6; 1-5, where a passage concerning the throne of God is mentioned, that “Above it stood the Seraphims; each one had Six (6) wings; with twain he covered his face, and with twain he covered his face, and with twain they did fly” and these creatures of Revelations never stopped saying ‘Holy, Holy, Holy, Lord God Almighty’.

We must note that the connection between Book of Enoch and Book of Revelation has always been there, that the book of Isaiah binds the rest of New Testament to Revelation and these Books of Isaiah, Enoch, Revelations and the New Testament were popular books connected to the Gnostics. These books provide us with our knowledge of the Seraph and not necessarily Cherubs. The Cherub in many portions of the Bible is often connected with Winged Creatures. In essence, it was not only the Seraphs of Isaiah that had wings the Cherubs which appear in Old Testament also have wings. In essence, we may not to in keeping to the teachings of the Cherubs and Seraphs, the angels associated with Guarding the throne of God appeared mostly in Hebrew Bible of the Old Testament where as Isaiah is the only portion that speak of the Seraphs in the Bible. Why?

Book of Revelations 4;7 mentions a parallel of these ever praying Seraphs, who are the winged creatures or the Cherubs, that “And the first beast was like a Lion, and the second beast like a Calf, and the third beast had a face as a man, and the fourth beast was a like a flying eagle.” V.8 “And the four beast had each of them Six wings about him; and they were all full of eyes within; and they rest not day and night, saying, Holy, holy, holy, lord God Almighty, which was, and is, and is to come”

One will hardly miss the point about the Seraphs since no where else in the Old Testament or in the New Testament were the Seraphs mentioned saving Isaiah. We are eager to suggest that the name ‘Seraph’ is not that obscure, that it has always occurred in the Bible, that the name like monograph Fe-rah, speaks of those who worshipped God continuously. The term Fe-Rah; Pharoah, originated from a clearl given domestic standpoint. For instance a Feroah (Pharoah – written with a P) is the chosen head of the house of Rah. This point may push the interpretive history of Isaiah to a different direction, yet the surprise is hardly useful since we know too well that among the Gnostics or followers of Sun (Rah) is the religion of the Sun. The Sun, like El-Roi, is simply an alternative appellation for God. We must insist that Rah which is the Sun does not mean God, rather Rah or Rayan or Orion, is indicative of the direction of the followers of Divinity.

There is something about the name ‘Seraph’, which reveals the debt of Jewish religion to Egypt. There is something about Seraphim as those of who worship Ra or God, day and night that Gnostics inherited from Egypt. The Gnostics impacted the Christian knowledge of the Messiah (Isaiah).  Jewish teahcers say is not a Hebrew word, may have origin a place such as Egypt. Reason being that Egypt was home to the Gnostics and it influenced early Christians. Robert Eisenmen and his attempt at decoding New Testament and his ‘Damascus Convenant’ showed how much of the Gnostic gospel – original to Egypt – is discovered in New Testament and in the early life of the First Century Christians. It was Robert Eisenmann who translated the rest of the manuscript from the rest of the 11 caves of the Dead Sea area. Aside these documents connected to the Gnostics of Egypt such as the Book of Isaiah

These Seraphs who never sleeps also appear in Isaiah 6;1-8, further demonstrating that our knowledge of the Seraphs begins with the Gnostics who were originally Jews of Israel retraction, but who like many religious groups, were living in Egypt (Africa) or were simply born Egyptians from about 200 Bce to the time of Christ.

The story of Gnostics is one the most interesting eponyms of Christian history. In fact the story of these Christians, from Jewish retraction began with the destruction of Northern Israel in 722 BCE by Sargon II and his group of Assyrians following a coalition of interested parties including Israel (Northern Israel of Rehoboam) and Chiefs of Arabs. The story of the gnostics also torched the incident of Nebuchadnezzer II and the fall of the Southern Coalition.

This unfortunate brave and heroic coalition led by Samaria was opposed by prophet Isaiah, a prophet whom the name and the Book of Isaiah, meaning savior, was designate. Prophet Isaiah had warned Northern Israelites of the impending misfortune of the coalition of Samaria that it was in their best interest to stay away from the lot. This party of Northern coalition and Samaria was comprehensively defeated by Sargon II of Assyria in 722. Assyrians stayed true to their military exercise after this conflict by dislocating all Israelites from Northern Israel and those who lived in Samaria. He sent many of them who captured as Slaves to foreign lands – especially the desert frontiers of Syria and in the course of time brought other people from a different land to farm out much of Northern Israel. Southern Israel as we know too well survived this episode since they did not

Not until the time of Nebuchadnezzer II does the marginal history of these Gnostics (literally meaning followers of light) began to take shape. These terms ‘friendship with God and enmity’ and the themes of Isaiah about the Savior one, particularly 53, is show no disguises about the influence of the writers of Isaiah and about the description of Seraph.

We have correspondence on the fact that El in Hebrew terms and El in terms Igbo and Ugaritic manages to show up. We also achieve the Phoencian interpretation of El and God, for instance El-Olam, which the Phoenician indicated as the ‘Everlasting God’ as interpreted by the Phoenician and the last of the Phoenician inscription which Emerton and company dated as 700 BCE. But how these incidents amount to angels give a subtle break from the tedious work of our time. There is nothing wrong in suggesting that some names of God found in the Bible were appelations and nothing more. Proof of this is the names of angels that we find in the bible which may have started with as much lore as domestic definition, and in all, the names become the by-product of its time as in the circumstance ‘Seraphim and Cherubim’.

What we may now extend the Bible interpretation of these names of God in terms of two serious names discovered with or without reason in the Bible. These terms are Cherubim and Seraphim, angels believed in Bible Book of Revelations to worship God day and night without ceasing.  We can look at the fact that the meaning of the word of Seraph – like the Cherub in the Bible – is not well known. In fact Cherubim in Hebrew have no meaning. The meaning of Cherubim and Seraphim is rooted in Egyptian Kemet. In the circumstance, we must correct that the presence of the word ‘ra’ like ‘roy’ or ‘roi’ suggest to some extent that the object we are reffering to is Sun and is Egyptian in origin and the incident of epheh in Hebrew and all else, may refer to worship and not the Viper. Ehphe-aru (state of sin) is not same as Ehphe-Ra, and we can use Igbo language to buttress on the point so far.  The first refers to Idol worship and the other may refer to worship of God. This incident of Ephe (Ehphe) appear in Same will cast enough light on why the incident of the bible about Moses has more to do with incident of Numbers 21; 48, “where the Lord said to Moses “Moses to put a snake on a Pole; anyone who is bitten can look at it and live”, apparently, this all about language and symbols of the language – with or without Egyptian influence.”

In mild light, we may see that the epheh despite deviated from the more original meaning in Hebrew and in Igbo, ife, efe, ofife, ife-efe, are corresponding terms in Igbo to the idea of Worship or Faith (Fai-th). EPHE-RA, is both Africa and Hebrew, both Aramaic and English (Ephraim), meaning followers or worshippers of Divine (Ra or God). But the reason why Ehpraim (Ephe-ra) is not always connected to Seraphim is because of weight and influence of Hebrew language. Where as the Hebrew calle Ehpe as Viper (?), there is no denying that it does not speak of God and Ra – as if to say, Worshippers of Ra.

Once more it need be maintained that our knowledge of the word comes from a source other than Hebrew per se, and we can still use the incident of the god ‘Shamash’ or ‘Shemesh’ believed to be the god of the Sun to our argument a lot clearer. In the circumstance, we look Shemeshu as a name that is closer to the word ‘follower’, a name that is not complete without R which looks P, which refers to Rah. For instance ‘Horah Shemuzu (Shemezu) Rah’ means of the party of Rah as we shall discuss, and refers to a party that followed the will of Rah or God, like Shem. This name also means Samson (Shem∫on) which does not necessarily mean Sam(p)son. The difference is the P which is really an R-looking-P, and ‘Sampson’ should be more like Shem-Ra-shu, same as RaShemezu >Rameses, >Son of Rah. From the point, we can suggest that Shemesh or Shemeshu literally means ‘one who follows’ like Samson, which is a name that may lead to different ends given the s as f, but may ultimately fall short of the meaning of the Sun which is Ra as to say Rah.

As such the Hebrew and other Mesopotamian digest that resolves the words ‘Shemesh’ and ‘Shamash’ as Sun is clearly – if not holistic, wrong. Shemuel (Samuel) is the closest you gonna get to Shemshon (Sampson), but Shem does not mean Sun neither does El. El is Hebrew recognition of the most high ‘Elu’ as such as we have the most high as normative for the Sun, for instance Shem-Ra, ‘of the Sun’>Nesus Rah>Zesus Rah>Son of Rah>Son of God.  No doubt that many Nigerians and Igbos are looking at the words Shemuzo as a term no different from ‘Neso uzo’ meaning Igbo ‘followers of the Path’ and therefore, ‘Ndi neso uzo >Rah’ will also mean in Igbo ‘followers of Path of Rah’ or just ‘followers of Rah’. Where as, ‘path’ as a word and in many translations and in John’s Gnostic is due to Henry Chadwick misliteration of the word, Ptah. Ptah is God of speaking or the living and indwelling spirit which enables speech. The right Kemit would be ‘Ephe Ptah’ meaning ‘to speak’ ‘speak’ or part of the saying “In the beginning was the word”, it was Christ’s prayers abbreviated in shorts as ‘ehphe ptah’.

We consider the example of the snake in the context of the discussion via Hebrew which is wrongly stated ‘ephe’. Where as the term ‘Ephe’ right means ‘worship’ or ‘devoted’ like the term ‘Nefe-hotem’ >’devoted to Hotem’, we try a broad conception of the term snake in Hebrew, which may also mean ‘Nagast’ oe Naghashi. This term is borrowed, for instance, Cobra in today’s English rooted in African/Kemit terms such as K’oba. Here the snake we speak of is the Viper, born with a fat head and sometimes ‘coils on its tail’. A koba means cap and not necessary king. When we speak in Amharic ‘Kebra Nagast’ we are reading a mutilated version of this name from Omoric k’oba Nagash. These terms are interchangeable with Negus (Negro) Neghisi, where as Negus Neghisi, means Divine Head or Annointed One, it also denotes the cap on the head of the Priest. Symbol of the priest is this snake and in terms of the description, we are likely to compromise the meaning of the head on the crown of the high priest with the symbol of the office, the office of Neghisi or crown. This is usually denoted with a snake on a tree, which does not mean that the snake is the Nagast or Neghisi.


At some point or another, the domestic names associated with God is ‘Cherubim and Seraphim’, a name believed to be a reference to angels of God. We shall discover how these names began and in the process relate the story of the evolution of these names in context of God and in terms of say Sampson in the Bible, whose parents were initiated visited by an angel. The story of Sampson of the Bible bears a strange tapestry of how well and how easily some names of God and some messengers of God – either human or otherwise – have become heavenly messengers of somesort, and they serve their religious and intellectual purpose with no sparing on the origins of the name.


Cherubim and Seraphim are angels, historically and theologically, and they are believed to worship God day and night without ceasing. The Cherubs (Cherubim) mean ‘the Guardians’ or the protectators of God’s throne. The Seraphs (Seraphim) mean ‘burning ones’ – that is if we are going by the accounts of popular teachers. Popular sources indicate that the etymology of the word for Seraphs in Greek is Seraphus (Serpahim), Hebrew is ‘Serafim’, and in Latin ‘Seraphim’ (?). But the list is hardly complete let alone impressive. We know for sure that the root of the word Sera-fim or Sera-phim is Egyptian and Kemet not Hebrew. No small thanks to the word Ra, in stance, Sera-phim largely depends of the meaning of Rah.



The incident of light also indicate that much as the statement about God inspire all kinds of interpretation about God of light and righteousness, but of the Sun elevated as a resplescedent light. In reality to the themes of the Sun religion, I dare say that terms such Zorastra may or may not only be reduced to the followers of the divine pre-eminence of Rah or the movement of the Sun as we have the Magi and Chaldeans do. Among these traveling pants of hordesmen mistaken as Aryans as after their horses as opposed to their names ‘sons of Rah”, we may look at the error of seeing the burial site and Tomb of Darius I of Persia at Naksh-i-Rustam in the form of a Huge Cross as a courseway with no direct significance ot the term Rustam, but celebrating a coming a ‘messiah’ (King of Kings) who the Magi of Persian under Smendes spoke of following the death of Cambysses. But the Darius began with the symbol of Pyramid ∆ and then Aryanvus; ∆ arya(v)nus pronounced by those we may now call Afrocentrics and eventually Arabs as ‘∫aryavus’ or the term ‘fa(e)aryanus’ which is Greco, but nicely done as fe-aryan –possible a Fera>Pharoah. In essence, the D is derived from pyramid symbol which usually means worshippers of Rah, or speaks of the divinity of Ra, like a snake of pole simple whose marginal enfleshing is the lower f, now known as one of the S symbols. Same will cast enough light on why the incident of the bible about Moses has more to do with incident of Numbers 21;48, “where the Lord said to Moses “Moses to put a snake on a Pole; anyone who is bitten can look at it and live”, apparently, this all about language and symbols of the language – with or without Egyptian influence.


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